新大学英语综合教程Unit4 5 7 课文原文及翻译

Unit 4 When we abuse animals, we debase ourselves

人类虐待动物就是在贬损自己

Moving a cow by chaining it to a tractor and dragging it by its leg says a lot about how we perceive and value animals. When the Humane Society video that showed this and other brutal slaughterhouse treatment made the rounds on the Internet a few weeks ago, it caused public shock and led to a federal investigation. But there's a deeper lesson that all of us – whether or not we eat meat – need to take to heart: we degrade ourselves when we degrade animals.

将一头牛锁在一辆拖拉机上然后拖动很好地表明了我们对动物的看法和感受。当人道协会的这个展现了这样场面等其它屠宰场里残忍对待的录像片在数周前网上散布后它引起了公众的震惊，导致联邦政府开展调查。但是对我们所有人来说这还是一个更为深刻的教训--不论我们是否吃肉--应该铭刻在心中：在贬低动物的同时我们在贬低自己。

Much as bullies demoralize themselves when they dominate or ride roughshod over those who are meek, vulnerable, or defenseless, it should be obvious that human beings are the ones demoralized by the commission of inhumane acts.

正如那些欺负者们当控制那些温顺、脆弱或没有抵抗力的人们或骑在他们头上是在将自己的道德败坏一样去进行那些残忍的虐待动物的活动中人类的道德也被这种非人道的行为所败坏。

Over the years, many have been caught up in the debate over what is, or is not, man's obligation to animals. But the debate is transcended by the growing realization that neither our civilization nor our planet will survive unless human beings grow richer in moral qualities like mercy, kindness, compassion, and temperance.

长期以来让许多人纠缠不清的是到底哪些是哪些不是人类对动物的义务。不过人们越来越认识到除非人类在怜悯、善良、同情和节制上提高否则我们的文明或地球都将不复存在。这个观点已经超略了前面的争论。

Yet in order to establish a platform for speaking out against cruel and painful laboratory experiments and slaughtering techniques, animal rights advocates are often asked to prove that animals have a moral sense and can feel physical and emotional pain.

然而为了建立一个疾呼反对残忍和痛苦的试验及屠宰方式的平台，动物权利提倡者往往被要求证明动物有道德感；能感到身体或感情的痛苦。

But even if animals could be proved amoral and immune to pain, human beings would have no basis for even careless treatment of them. Most of us were taught as children to take good care of inanimate objects, even though they feel no pain and have no moral sense. We are taught to treat fine books with virtual reverence. We are taught that it is actually a crime to vandalize buildings, cars, and other inanimate objects.

可是即便证明了动物属于超道德范畴且它们不会感到痛苦人类也提不出对动物漠不关心对待动物的根据。多数人在小时候就被教导要照顾好无生命的物体--即便它们感受不到痛苦、没有道德感。 我们被教导用崇敬态度对待好书；我们被教导破坏建筑、汽车等其它没有生命的物体是犯罪。

But even setting aside the degradation brought upon the humans who commit acts of cruelty, research has consistently revealed evidence of the morality and sentience of the nonhuman world. By now documentaries abound in which we can see earth's creatures disciplining members of their own species for \them care for each other, as well as for members of other species, in the most intelligent, unselfish, courageous, and tender ways.

但是即便将残忍行会给人们带来的贬低抛在一边不谈，过去的研究一致显示在非人类世界存在有道德及感觉性的证据。到目前为止大量纪录片中我们能看到地球的生物在自己种族内部会对“犯下罪行”的成员进行管制。相反我们也看到它们会彼此照顾对方、照顾别的种族成员。所采取的方式是最智慧、无私、有勇气和体贴地。

This evidence of morality in nonhumans tells us that mankind and \are inextricably woven together, not separate \

We may not be linked by trunks and tusks, wings and beaks, but I have yet to think of a single quality associated with the best in mankind that is not expressed by animals and often – as with loyalty, sincerity, wisdom, and forgiveness – more perfectly.

非人类中存在着道德的证据告诉我们人类和“生物-类”是彼此密切相连而不是努力要共存的一个个独立“世界”

将大家联系在一起的也许不是牙齿、翅膀和喙。可是至今我还想不到有哪个单一和人类相关的特质在动物身上没有出现(例如：忠诚、诚恳、智慧和宽恕)--而且往往动物是做地更好。

Our differences appear to lie more in the complexity with which we express our commonly held qualities. In fact, the caring, thoughtful observation of animals has taught, and can continue to teach, vital lessons about what we ourselves are and what we can accomplish.

大家的不同之处似乎更多地在于表达共同具有特质的复杂性上面。事实上，对动物深入、关爱地观察已经告诉并一直继续告诉人类自身以及我们能做到哪些

We learn from an elephant, for example, that power and gentleness are not incompatible. We learn from any gazelle the naturalness of grace. Our dear canine or feline friends teach us that happiness doesn't come from outside ourselves – from the act of acquisition – but is something we bring to the simplest object or experience. From birds, we've learned the concept of flight. And from any animal we can learn that we don't outgrow childlikeness when we enter maturity, because childlikeness is a quality of thought, not a condition of age.

例如：我们从一头大象身上学到了力量和温和并非是互斥的；从任何一只瞪羚身上人类学到了优雅的自然性；从亲爱的猫类、狗类朋友们教导人类快乐并非来自自己之外--来自获得--而是我们对最简单体验或事物赋予的东西； 从鸟类身人类学会了飞行的概念。 从任何动物身上我们都能学到在步入成熟后依然无法摆脱童心--因为它是一种思想上的特点而与年龄大小无关。

In fact, when we abuse childlike qualities in animals – when we take advantage of trust, sweetness, simplicity, or innocence, for example – we are well on our way to the abuse of children. For decades researchers, child and animal protection professionals, and educators have been pointing to the correlation between the treatment of animals and the treatment of children.

事实上当人类虐待动物们身上的那些与童年有关的特质时--当人类利用它们的信任、可爱、淳朴或纯真--我们就很可能会去虐待我们自己的孩子。十几年来，动物和儿童保护专家、教育学家都一直指出在对待动物和对待孩子之间有关联。

But it's perhaps the almost inexplicably deep love that we're able to share with creatures that explains what a magnificent symphony we can be. Symphonies aren't composed of inferior and superior tones and passages. Their beauty is in the unity of the simple and complex, the obvious and subtle, the audacious and demure. What matters in music is that each tone or passage be allowed to contribute its full value, however meek that value.

不过也许正是那种人类能与生物分享的最无法说明的深爱才解释了大家能成为多么美妙的交响乐。这些乐章并不是由“高等”或“劣等”的音调和部分组成。它们的美在于简单和复杂、明显和微妙、无畏和端庄的统一。 音乐中重要的是每个音符或部分都能贡献起十分的价值--不论它有多么地渺小。

In the same way, our moral obligation toward animals isn't a question of what a superior being owes an inferior one. Unselfish affection takes the simple and complex, the bold and the meek in creation, accords each creature its full value, and blends all into a single symphony. Treating animals with the utmost dignity and respect is really the \Rule\of conduct toward all species.

同样人类对动物的道义责任不是一个高等生物对低劣生物欠下了什么的问题。 无私的。。。并将一切都整合为单一的交响乐。 用最大的尊敬和尊严对待动物是对待一切种族的“指导原则”

Unit 5 failure to kick the smoking habit may put a drag on social life

戒烟失败将造成社会拖累

Smokers who fail to kick the habit are not only hurting their bodies but may also be missing a chance to make new friends or, in some cases, keep old ones, according to new research.

谁不吸烟者戒除烟瘾 ，不仅伤害了自己的身体，但也可能缺少一个机会，结交新朋友，或在某些情况下，不断推陈出新，根据新的研究。

Researchers report in The New England Journal of Medicine (NEJM) that an analysis of more than 12,000 smokers (and their friends, families and colleagues) over a 30-year period shows that attempting to quit smoking can serve as a people magnet by becoming a phenomenon among social groups, like a gaggle of college students or co-workers at a small firm.

研究人员在新英格兰医学杂志报告 （NEJM）的12000多吸烟者（和他们的朋友，家人和同事）在30年期间的分析表明，试图戒烟可以成为担任人民磁铁社会团体，像在校大学生或同事在一家小公司鹅群中的现象。

According to the study, quitting often involves networks of people who spread the word (and behavior) to other cliques with whom they interact. \a deep way, there's an association between you quitting and the quitting of people that are two to three degrees away from you,\says study co-author Nicholas Christakis, a professor of health care policy at Harvard Medical School. \you.\

根据这项研究，往往涉及戒烟的人际网络谁流传着一句话（和行为）给其他派系与他们互动。 “在一个很深的方式，还有你戒烟和人的两到三度的路程，从你的戒烟之间的关联，”研究的共同作者尼古拉斯·克里斯塔基斯，医疗保健政策的哈佛医学院教授说。 “人你不认识的人，他们的行动波及整个网络，并影响到你。”

Christakis says the effect triggers \on a power grid until ultimately it goes dark. The parts of the grid that are not affected by the loss of power, as in an actual blackout, are usually those on the fringes of the web—in a quitting cascade, it is those who continue to smoke.

克里斯塔基斯说，效果会触发“狭路相逢瀑布”类似于灯走出去，将其放在电网的线，直到它最终熄灭。 网格是不受功率的损耗，如在一个实际的遮光部件，通常是那些上的边缘的网络中一个戒烟级联，它是那些谁继续吸烟。

Richard Suzman, director of the division of behavioral and social research at the National Institute on Aging in Bethesda, Md., said the study sheds light on ways to help smokers and other addicts break their habits. \decisions to quit cascade through social networks,\he said in a statement, \

with which to influence behaviors.\

理查德·苏兹曼，在全国学院行为和社会研究老龄化的马里兰州贝塞斯达的部门主管说，这项研究揭示的方法来帮助吸烟者和其他瘾君子打破自己的习惯光。 “如果决定通过社交网络级联不干，”他在一份声明中说，“那么这个研究提供的公共健康运动与影响行为的一个强有力的新方法。”

Christakis and colleague James Fowler, an associate professor of political science at the University of California, San Diego, used data from subjects of the Framingham Heart Study, putting together a network consisting of 12,067 people, with each person being connected to several others through familial, work or social relationships. In the detailed heart study, participants' current health—including smoking status—and social connections were updated every four years, making the data set ideal for the analysis on smoking behavior.

克里斯塔基斯和他的同事詹姆斯·福勒 ，政治学加利福尼亚州，圣地亚哥大学的副教授，使用的数据来自受试者弗雷明汉心脏研究 ，组建了由12,067人的网络，每个人通过家族被连接到几个人，工作或社会关系。 在详细的心脏研究中，参与者目前的医疗，包括吸烟状况，以及社会关系进行了每四年更新一次，使得数据集非常适合对吸烟行为的分析。

Those with connections to a lot of other people in the study would find themselves at the center of large social clusters. Christakis notes that at the beginning of the study, smokers and nonsmokers were just as likely to be one of these central figures, but as smoking became less and less popular, smokers moved to the periphery of these webs, whereas people who had stopped smoking (or had never started) had more connections.

那些连接到其他很多人在研究中会发现自己在大的社会集群中心。 克里斯塔基斯指出，在研究开始时，吸烟者和非吸烟者也同样可能是这些核心人物之一，但作为吸烟变得不流行，吸烟者转移到这些网的边缘，而谁曾戒烟的人（或者从未开始）有更多的连接。

Fowler notes that when looking at the data, he was shocked by how clearly the pattern of smokers moving to the outside of social circles appeared. \popular,\

福勒指出，当在看数据，他被明确如何烟民转向社交圈之外的格局出现了震惊。 “这不只是在[吸烟者]冷门，”克里斯塔补充说，“这是他们的朋友不太受欢迎。”

Researchers found that, unsurprisingly, spouses have the most influence on another person's smoking behavior. If a partner kicked the habit, there was a 67 percent chance their significant other would, as well. Friends were roughly half as influential; and if a person's sibling quit, they were only 25 percent likely to be inspired to drop the habit.

研究人员发现，勿庸置疑，配偶有最影响另一个人的吸烟行为。 如果合作伙伴踢的习惯，有一个67％的机会他们显著对方会，以及。 朋友们大约有一半的影响力; 如果一个人的兄弟姐妹戒烟，他们只有25％的可能会得到启发下降的习惯。

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